三聖圓融觀門
The Gate of the Perfect Harmony of the Three Sages
沙門澄觀述
Written by the Shramana Chengguan
夫上聖觀人設教，言不虛陳，按指發揮，觸事皆通。「因」有妙德，叩示以二聖表法之二義，遂著三聖圓融觀。一毛之智觀，難以度成；粗依教理，略示綱要，惟冀遠識，虛己而求之焉。
When a supreme sage observes people and establishes teachings, their words are not given in vain. Pointing a finger brings forth insight, and every encounter with things leads to understanding. Because Guanyin possesses wondrous virtue, the sage was asked to reveal the two meanings symbolized by the two bodhisattvas [Guanyin and Shancai], and thus composed the Contemplation of the Perfect Unity of the Three Sages. The wisdom gained from just a single hair’s breadth of insight is difficult to fully realize; based roughly on the teachings and principles, I will briefly outline the essential points. My only hope is that those with far-reaching vision will humble themselves and seek it.
三聖者：本師毘盧遮那如來，普賢、文殊二大菩薩是也。大覺應世，輔翼塵沙，而《華嚴經》中，獨標二聖為上首者，託以表法，不徒然也。
Three Noble Beings: Our root teacher, Vairocana Tathagata, and the two great Bodhisattvas, Samantabhadra and Manjushri. When the Great Awakened One appeared in the world, countless beings received his guidance, yet in the Avatamsaka Sutra, these two Bodhisattvas are uniquely designated as the foremost. This is because they are entrusted to symbolize the Dharma, and this is not without profound purpose.
今略顯二門：一、相對明表；二、相融顯圓。
I will now briefly explain two approaches: first, comparing relative characteristics to clarify the teaching; second, showing how they interpenetrate to reveal the perfect and complete truth.
且初門中：三聖之內，二聖為因，如來為果。果起言想，且說二因。若悟二因之玄微，則知果海之深妙。
Let us begin with the first gateway: Among the Three Sages, two are the cause, and the Tathagata is the result. Since the result arises from spoken words and thoughts, we will first discuss the two causes. If one awakens to the profound mystery of these two causes, then one will understand the profound depth of the ocean of the result.
然二聖法門略為三對：
The Dharma methods of these two saints can be summarized in three pairs:
一、以能信、所信相對：謂普賢表所信之法界，即在纏如來藏，故《理趣般若》云：「一切眾生皆如來藏。」普賢菩薩自體遍故，初會即入如來藏身三昧者，意在此也。文殊表能信之心，《佛名經》云：「一切諸佛皆因文殊而發心」者，表依信發故。善財始見，發大心者，當信位故。《經》云：「文殊菩薩出生一切菩薩，無休息故。」然信，但有信而未能見，及所信所證無二理。故無初普賢，信可始生？理唯極見，故文殊居初，普賢居後。
First, regarding the relationship between the one who has faith and the object of that faith: Samantabhadra represents the realm of reality that is the object of faith—the Tathagatagarbha (Buddha-nature) within all beings. This is why the *Prajnaparamita in the Principle of Reality* says, "All beings are the Tathagatagarbha." Since Samantabhadra's own being pervades everywhere, he enters the Samadhi of Tathagatagarbha Body in the very first assembly. This is its meaning.
Manjushri represents the mind that is capable of faith. The *Buddha Name Sutra* says, "All Buddhas first generated their resolve relying on Manjushri," meaning that faith is the foundation for generating this resolve. When Sudhana first sees Manjushri and generates great resolve, it corresponds to the stage of faith. The Sutra says, "Manjushri gives rise to all Bodhisattvas without rest."
However, faith only believes; it does not yet perceive. Ultimately, there is no distinction between the perceiver (faith) and the perceived (the object of faith and realization). Thus, without the initial Samantabhadra, could faith even arise? The principle is only realized at the ultimate level. Therefore, Manjushri comes first, and Samantabhadra comes after.
二、以解、行相對：普賢表所起萬行，上下諸經皆言：「普賢行」故。文殊表能起之解，通解事理，窮方便故。慈氏云：「汝先得見諸善知識，聞菩薩行，入解脫門，皆是文殊威神力」故。又云：「文殊常為一切菩薩師」故。又云：「文殊師利心念力」故。
Second, from the perspective of Understanding and Practice: Samantabhadra symbolizes the arising of all practices—throughout the sutras, we see references to "Samantabhadra's practices." Mañjuśrī symbolizes the understanding that initiates practice, as he fully comprehends both phenomena and principles, and exhausts all skillful means. Maitreya says, "Your initial encounters with good spiritual friends, hearing about bodhisattva conduct, and entering the gateway of liberation—all of this is due to Mañjuśrī's majestic power." He also says, "Mañjuśrī is always the teacher of all bodhisattvas," and again, "It is through the power of Mañjuśrī's mind and intention."
三、以理、智相對：普賢表所證法界，即出纏如來藏，「善財童子入其身」故。又云：「得究竟三世平等身」故。一毛廣大即無邊者，稱法性故。普賢身相，如虛空故。又，見普賢即得智波羅蜜者，明依於理而發智故。文殊表能證大智，本所事佛名不動智故。慈氏云：「文殊師利常為無量百千億那由他諸佛母」故。文殊於諸經中，所說法門多顯般若旨故。又云：「從文殊師利智慧大海所出生」故。見後文殊，方見普賢，顯其有智，方證理故。是以古德，銘後文殊，為智照無二相。不視身相者，表極智甚深，心、境兩已，信、解雙絕故。又，理開體用，智分權實故，以文殊二智，證普賢體用。此之一門，古德親問，三藏言：「有《經》說，未傳此方。」又，此一門，亦表定慧，理本寂故，智即慧故；亦表體用，普賢理寂，以為心體，文殊智照，為大用故。
Third, the relative roles of Principle and Wisdom: Samantabhadra represents the realized Dharma Realm—the Tathāgatagarbha freed from worldly entanglement—hence "the boy Sudhana enters his body." It is also said that he "attains the body of equality across past, present, and future." A single hair of his being vast and boundless reflects his accordance with the nature of Reality. Samantabhadra's form is like space itself. Moreover, seeing Samantabhadra brings the perfection of wisdom (prajñāpāramitā), showing that wisdom arises in reliance on Principle. Mañjuśrī represents the great wisdom that realizes this Principle, for the Buddha he originally serves is called "Immovable Wisdom." Maitreya states, "Mañjuśrī is constantly the mother of countless billions of Buddhas." In the scriptures, the doctrines Mañjuśrī expounds largely reveal the essence of prajñā. It is also said that "all this arises from the great ocean of Mañjuśrī's wisdom." Only after seeing Mañjuśrī does one see Samantabhadra, indicating that one must possess wisdom before realizing the Principle. Hence the ancient masters designated the later appearance of Mañjuśrī as "wisdom illuminating the non-dual aspect"—not looking at physical form, signifying that ultimate wisdom is so profound that both mind and object cease, and both faith and understanding are transcended. Furthermore, Principle unfolds into substance and function, while wisdom divides into provisional and real; thus Mañjuśrī's two wisdoms realize Samantabhadra's substance and function. As for this specific teaching, an ancient master directly asked a Tripitaka master, who replied: "It exists in the scriptures, but has not yet been transmitted to this land." This teaching also symbolizes concentration and wisdom—Principle being inherently still, and wisdom being its discernment. It likewise represents substance and function: Samantabhadra's still Principle is the mind's substance, while Mañjuśrī's illuminating wisdom is its great function.
第二、相融顯圓者，亦二：
先、明二聖法門各自圓融：謂文殊必因於信，方能成解。有解無信，增邪見故；有信無解，長無明故。信解真正，方了本原；成其極智，極智反照，不異初心；故初發心時，便成正覺。又，前方便之智，不離智體故；後文殊名智，照無二相。照信不殊於智，故從無身相而展右手，是以文殊三事，融通隱隱。
次、普賢三事自相融者：理若無行，理終不顯；依體起行，行必稱體。由行證理，理無行外之理；由理顯行，無理外之行故。隨所證理，無不具一證一切證，故見普賢一毛所得法門，過前不可說倍，又是即體之用故。「毛」、「孔」法門，緣起無盡，由是普賢三事，涉入重重。
二者、二聖法門互相融者：謂要因於信，方知法界信；不信理，信即為邪故。能、所不二。不信自心有如來藏，非菩薩故。次、要藉於解，方能起行，稱解起行，行不異解，則解、行不二。次、以智是理用，體理成智，還照於理，智與理冥，方曰真智，則理、智無二。故《經》云：「無有如外智能證於如，亦無智外如為智所入。」
又，法界寂照名止，寂而常照名觀。觀窮數極，妙符乎寂，即定慧不二。又，即體之用曰智，即用之體曰理，即體用無二。是以文殊三事融通隱隱，即是普賢三事涉入重重，此二不異，名普賢帝網之行。故〈普賢行品〉，反上下諸經，廣顯理事圓融，為普賢行；非獨事行，名普賢行。既二聖相融而不名文殊行者，攝智屬理，唯一心法界故，舉一全收。
二聖法門既相融者，則普賢因滿，離相絕言，沒因果海，是名毘盧遮那，光明遍照，唯證相應故。〈法界品〉中普賢之後便偈讚佛德者，顯果相也。品初，如來自入三昧，現相無言，表所證絕言；而普賢開顯，放光令悟，表能證絕言；而文殊開顯者，即斯意也。
若合三聖法門以為經目者：普賢是「大」，所證理體，無不包故；文殊是「方廣」，理上之智，為業用故。又，通是普賢，理含體用，通為所證故，文殊、普賢二俱華嚴萬行，披、敷、信、智、解、行皆是因「華」用「嚴」。本寂體故，舍那即「佛」。通圓諸因，證上體用，故說即為「經」。因言顯故，既包題目無遺，則攝《大經》義盡，亦一代時教，不離於此理智等。
然上理智等，竝不離心：心、佛、眾生無差別故。若於心能了，則念念因圓，念念果滿。〈出現品〉云：「菩薩應知自心，念念常有佛成正覺」故。而即一之異，不礙外觀，勿滯言說。若與此觀相應，則觸目對境，常見三聖及十方諸菩薩，一即一切故，心、境無二故。依此修行，一生不剋，三聖必圓矣。
三聖圓融觀門(畢)
貞享二年乙丑仲秋念一蓂於南都邸舍抄之